吳子兵法
图国第一吴起儒服，以兵机见魏文侯。文侯曰：“寡人不好军旅之事。”起曰：“臣以见占隐，以往察来，主君何言与心违？今君四时，使斩离皮革，掩以朱漆，画 以丹青，炼以犀象，冬日衣之则不温，夏日衣之则不凉。为长戟二丈四尺，短戟一丈二尺。革车掩户，缦轮笼毂，观之于目则不丽，乘之于国则不轻，不识主君安用 此也？若以备进战退守，而不求能用者，譬犹伏鸡之搏狸，乳犬之犯虎，虽有斗心，随之死矣。昔承桑氏之君，修德废武，以灭其国。有扈氏之君，恃众好勇，以丧 其社稷。明主鉴兹，必内修文德，外治武备。故当敌而不进，无逮于义矣。僵尸而哀之，无逮于仁矣。”
于是文侯身自布席，夫人捧觞，醮吴起于庙，立为大将崇西河。与诸侯大战七十六，全胜六十四，馀则钧解。辟土四面，拓地千里，皆起之功也。
吴子曰：“昔之图国家者，必先教百姓而亲万民。有四不和：不和于国，不可以出军；不和于军，不可以出陈；不和于陈，不可以进战；不和于战，不可以 决胜。是以道之主，将用其民，先和而造大事。不敢信其私谋，必告于祖庙，启于元龟，参之天时，吉乃后举。民知爱其命，惜其死，若此之至，而与之临难，则士 以进死为荣，退生为辱矣。”
吴子曰：“夫道者，所以反本复始；义者，所以行事立功；谋者，所以违害就利；要者，所以保业守成。若行不合道，举不合义，而处大居贵，患必及之。 是以圣人绥之以道，理之以义，动之以礼，抚之以仁。此四德者，修之则兴，废之则衰。故成汤讨桀而夏民喜说，周武伐纣而殷人不非；举顺天人，故能然矣。”
吴子曰；“凡制国治军，必教之以礼，励之以义，使有耻也。夫人有耻，在大，足以战；在小，跳以守矣。然战胜易，守胜难。故曰：‘天下战国，五胜者祸，四胜者弊，三胜者霸，二胜者王，一胜者帝。’是以数胜得天下者稀，以亡者众。”
吴子曰：“凡兵之所起者有五：一曰争名，二曰争利，三曰积德恶，四曰内乱，五曰因饥。其名又有五：一曰义兵，二曰强兵，三曰刚兵，四曰暴兵，五曰 逆兵。禁暴救乱曰义，恃众以伐曰强，因怒兴师曰刚，弃礼贪利曰暴，国乱人疲，举事动众曰逆。五者之数，各有其道：义必以礼服，强必以谦服，刚必以辞服，暴 必以诈服，逆必以权服。”
武侯问曰：“愿闻治兵、料人、固国之道。”起对曰：“古之明王，必谨君臣之礼，饰上下之仪，安集吏民，顺俗而教，简募良材，以备不虞。昔齐桓募士 五万，以霸诸侯。晋文召为前行四万，以获其志。秦缪置陷陈三万，以服邻敌。故强国之君，必料其民。民有胆勇气力者，聚为一卒。乐以进战效力以显其忠勇者， 聚为一卒。能逾高超远轻足善走者，聚为一卒。王臣失位而欲见功于上者，聚为一卒。弃城去守，欲除其丑者，聚为一卒。此五者军之练锐也。有此三千人，内出可 以决围，外入可以屠城矣。”
武侯曰：“愿闻陈必定，守必固，战必胜之道。”起对曰：“立见且可，岂直闻乎！君能使贤者居上，不肖者处下，则陈已定矣。民安其田宅，亲其有司，则守已固矣。百姓皆是吾君而非邻国，则战已胜矣。”
武侯尝谋事，群臣莫能及，罢朝而有喜色。起进曰：“昔楚庄王尝谋事，群臣莫能及，罢朝而有忧色。申公问曰：‘君有忧色，何也？’曰：‘寡人闻之， 也不绝圣，国不乏贤，能得其师者五，能得其友者霸。今寡人不才，而群臣莫及者，楚国其殆矣。’此楚庄王之所忧，而君说之，臣窃惧矣。”于是武侯有惭色。
(1)吴起儒服，以兵机见魏文侯。
文侯曰：“寡人不好军旅之事。”
起曰：“臣以见占隐，以往察来，主君何言与心违。今君四时使斩离皮革，掩以朱漆，画以丹青，烁(shuò)以犀象。冬日衣之则不温，夏日衣 之则不凉。以长戟(jǐ)二丈四尺，短戟一丈二尺。革车奄户，缦(màn)轮笼毂(gǔ)，观之于目则不丽，乘之以田则不轻，不识主君安用此也？若以备进 战退守，而不求用者，譬犹伏鸡之搏狸，乳犬之犯虎，虽有斗心，随之死矣。昔承桑氏之君，修德废武，以灭其国；有扈氏之君，恃(shì)众好勇，以丧其社稷 (jì)。明主鉴兹(zī)，必内修文德，外治武备。故当敌而不进，无逮于义也；僵尸而哀之，无逮于仁也。”
于是文侯身自布席，夫人捧觞(shāng)，醮吴起于庙，立为大将，守西河。与诸侯大战七十六，全胜六十四，余则钧解。辟土四面，拓地千里，皆起之功也。
Wu Qi dressed in Confucian attire, had an audience with Lord Wen of Wei to discuss about military issues.
Lord Wen of Wei said,"I am not interested in military affairs."
Wu Qi replied,"From the visible facts, I can deduce the hidden. From the past, I can discern the future. How can your lordship say this topic does not accord with your thoughts? Throughout the four seasons, you have gathered the skins of wild animals, covered them with lacquer, painted them with colors and embellished them with glistening images of rhinoceros and elephants. Wearing them in winter does not keep one warm; wearing them in summer does not make one cool. Moreover, the lord has ordered the making of twenty four feet and twelve feet long halberds and had leathers to cover the chariots. These chariots are not grand and beautiful at all. These chariots are not mobile enough for hunting. I have no idea what use you have for them. If they are to be used for war, but your lord does not seek capable people who are adept in using them, such a situation is similar to a nesting hen fighting against the fox or a bitch fighting a tiger. Although they have great fighting spirit, but they will still die. In the past, the Lord of Cheng Sang Clan focused on improving the culture and domestic issues but neglected military affairs, thereby leading to the extinction of the state. The Lord of Yu Hu Clan was belligerent thus he focused on military affairs and neglected domestic affairs, he too led the state to extinction. The enlightened ruler would have used such examples to remind him that he should tend to both the domestic affairs and military affairs together. When the enemy comes and you do not fight them, such does not count as righteousness. When you only start grieving the death of your soldiers after they have died, such does not count as benevolence."
Thereupon, Lord Wen personally laid a mat for Wu Qi and his wife presented Wu Wi with a goblet of wine. The lord later invited Wu Qi to the ancestral temple and appointed him as the Commander-in-Chief for the defence of the Western River. From then on, Wu Qi altogether fought seventy six battles with other feudal lords, winning sixty four of them decisively. For the other battles, they resulted in a draw. He expanded Wei's territory in all directions, broadening Wei's border by a thousand of li. All these were Wu Qi's accomplishments.
Modern Chinese
吴起穿戴儒生的衣冠，以讨论治军打战的谋略谒见魏文侯。魏文侯说：“我对治军打战的事没兴趣。”
吴起说:“臣根据所见来推断隐藏，以过去推断未来，君王为何言不由衷？现在君王一年四季派人杀兽剥皮以制革，并在革上涂红漆、画色彩，烙上 犀牛和大象的图形。这些东西，冬天穿着不暖和，夏天穿着不凉快。君主又派人打造二丈四尺的长戟和一丈二尺的短戟；还用皮布覆盖战车，此战车并不华丽，用它 来打猎也不轻便，不知君王要拿它们做什么？如果是用来准备作战，却又不寻求会使用它们的人，那就好比母鸡和狸猫搏斗，又好比哺乳的母狗去挑战老虎一样，为 了孩子虽有拼斗，却肯定丧生。从前，承桑氏的国君因为只讲文德、废弃五武备而丧国。有扈氏的国君因战恃兵多、好斗凶狠、不修文德，也丧国。有鉴于此，英明 的君主必然内修明文治，对外加强武备。所以，当敌人来战而不进击，这算不上是义；看着死伤的将士才哀伤，这算不上是仁。”
于是魏文侯亲自安排席位，夫人捧着酒杯，在祖庙宴请吴起，任命吴起为大将，防守西河。后来，吴起与各诸侯国大战七十六次，大获全胜六十四次，其余十二次未分胜负。魏国因此向四面扩张领土达千里之广，都是吴起的功劳。
(2)
吴子曰：“昔之图国家者，必先教百姓而亲万民。有四不和：不和于国，不可以出军；不和于军，不可以出陈；不和于陈，不可以进战；不和于战，不可以决胜。是 以有道之主，将用其民，先和而造大事。不敢信其私谋，必告于祖庙，启于元龟，参之天时，吉乃后举。民知君之爱其命，惜其死，若此之至，而与之临难，则士以 进死为荣，退生为辱矣。”
Wu Qi said:"In antiquity, the ruler who planned to run his state well, would teach and enlightened the people, be close to the people and understand their sufferings. There are four disharmonies the ruler should take note of. If there is disharmony in the state, you cannot start a military campaign. If there is disharmony within the army, they cannot be allowed to battle. If there is disharmony within formation, they cannot be used to lead an attack. If there is lack of cohesion during the conduct of the battle, you cannot score a victory. For this reason, the eminent ruler before he employ his people, he would unite them them first, before achieving great matters together. The ruler will not dare rely solely on his own plans, but will announce formally at the ancestral temple, divine its prospects and seek from Heaven the appropriateness of timing. Only if they are all auspicious, then he will proceed to mobilise the army. People will then know that the ruler value their lives, will be sorrowed by their deaths and willing to share weal and woe with them. Officers will then consider death while advancing is glorious and life gained through retreating is disgraceful."
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Modern Chinese
吴起说：“从前想治理好国家的君主，首先必定教化民众，关心人民疾苦。有四种不和的因素须要多加注意：国内人心不统一，不可以出兵；军队内部不团 结，不可上阵；临阵部伍不一致，不可以进攻；战斗动作不协调，不可能取胜。所以英明的君主，要征召百姓前，务求内部团结一致，才可一起成就大事。凡有所 谋，君主还不敢偏信个人的谋划，一定要到祖庙祭告，用大龟占卜吉凶，并观测天时，是吉兆才敢行动。民众知道君主爱护他们的生命、不忍心看他们死，竟然周到 至此，而且愿同他们生死存亡。所以他们就会以拼命死效命为荣，以退却偷生为耻。”(3)
吴子曰：“夫道者，所以反本复始；义者，所以行事立功；谋者，所以违害就利；要者，所以保业守成。若行不合道，举不合义，而处大居贵，患必及之。是 以圣人绥之以道，理之以义，动之以礼，抚之以仁。此四德者，修之则兴，废之则衰，故成汤讨桀而夏民喜悦，周武伐纣而殷人不非。举顺天人，故能然矣。”
Wu Qi said:"The Way is actually how things should be done. It is the means by which one can turn back to foundation and return to beginning. Righteousness is ethical behavior. It is the means by which to achieve great accomplishments. Strategising is the means by which to keep harm distant and gain benefits. Principles are which to preserve duty and keep achievements. If one's behavior does not accord with the Way and righteousness, but dwells in magnificence and enjoys power, disaster will inevitably befall him.
Thus the wise ruler will run the state according to the Way, manage the state with righteousness, orders the people with propriety and rule the people with benevolence. Cultivating these four virtues and the state will flourish, neglecting them would lead to decline.
This was why when Shang Tang exterminated the tyrant Xia Jie, the people of Xia rejoiced ad when King Wu of Zhou removed the vile King Zhou from Yin Shang Dynasty, the people did not comdemn him. The reason is their actions accorded with Heaven's Mandate and morals, thus achieving success."
Modern
吴起说：“道，是一切行事的原则，可使人掌握根本，不会舍本逐末；义，是正当的行为，可使人成大事、立大功；谋，是深思熟虑，可使人趋利避害；要， 是切中纲领，可使人保持业绩，守住成果。如果行为举止不合道义，只顾好大喜功，尽享荣华，必有后患。所以贤明的君主，以道安定天下，以义治理国家，以礼约 束百姓，以仁爱抚人民。君主若能遵循道、义、礼、仁这四种德性，国家必然兴盛，反之，必然衰微。因此，古时商汤讨伐夏桀，而夏朝子民反而高兴；周武王讨伐 商纣，而商朝人民视为正当。这是因为商汤和周武王，合乎天理和人伦，所以才有如此结果。”(4)
吴子曰：“凡治国治军，必教之以礼，励之以义，使有耻也。夫人有耻，在大足以战，在小足以守矣。然战胜易，守胜难。故曰：天下战国，五胜者祸，四胜者弊，三胜者霸，二胜者王，一胜者帝。是以数胜得天下者稀，以亡者众。”
Wu Qi said:"In general, to govern the state and the army, you must instruct them with propriety, motivate them with righteousness and instill a sense of shame in them. For when men have a sense of shame, one can, to a large degree wage a war or to a lesser degree, preserve the state.
Now being victorious in battle is relatively easier compare to preserving the results of victory. Thus it is said that for all strong states, those that garner five victories will meet with disaster; those that garner four victories will decline; those with three victories can achieve hegemony; those with two victories can claim to be kings and those with only one victory will become emperors. For this reason those who have conquered through numerous victories are rare, while those that perished because of it are many."
Modern Chinese
吴起说：“为政者治理国家、统帅军队，必须以礼来教导，以义来激励，养成知耻的风尚。全国军民都能知耻，无论攻守，均能获胜。但是战胜敌人容易，守 住战果则难。因此说，天下强国，战胜五次的，必有灾祸来临；战胜四次的，必定衰弊；战胜三次的，能够称霸；战胜两次的，能够称王；只战胜一次的，可以得到 天下。因为屡战屡胜而得天下的，少之又少，但因此而亡国的，反而比比皆是。”(5)
吴子曰：“凡兵者之所以起者有五：一曰争名，而曰争利，三曰积恶，四曰内乱，五曰因饥。其名有五：一曰义兵，二曰强兵，三曰刚兵，四曰暴兵，五曰逆兵。禁 暴救乱曰义，恃众以伐曰强，因怒兴师曰刚，弃礼贪利曰暴，国乱人疲，举事动众曰逆。五者之数，各有其道，义必以礼服，强必以谦服，刚必以辞服，暴必以诈 服，逆必以权服。”
Wu Qi said:"There are five reasons why wars are started and they are: to contend for fame;to contend for benefits and advantages; to seek revenge; internal strife and from famine. The names of wars raised based on these reasons are: righteous, bully, anger, plundering, contrary.
The 'righteous' army is raised to save people from chaos. Relying on strength or power to bully people, such is the 'bully' army. Mobilising the army out of anger is termed as 'anger' army. Army raised to greedily seek profit without consideration for moral and ethics is called a 'plundering' army. While the country is in turmoil and the people are exhausted, embarking on military campaigns and mobilizing the masses is termed 'contrary'.
There are appropriate strategies to counter these wars. In the case of the 'righteous', you must use propriety to subjugate them. For the 'bully' you must be deferential to subjugate them. Against the 'anger' army, you must use verbal persuasion to subjugate them. Against the 'plundering' army you must win them with wits. Aginst the 'contrary', you must strictly impose your authority to subjugate them."
Modern
吴起说：“战争发生的原因有五种，一是争取名位，二是争夺利益，三是仇恨，四是内乱，五是饥荒。而这五种起兵名称是义兵、强兵、刚兵、暴兵、逆兵。 除暴救乱称为义；仗势欺人、以强凌弱称为强；因意气用事而发动战争称为刚；不顾利益、贪图利益称为暴；内政紊乱、人民困苦，却仍征调兵力发动战争称为逆。 弭平这五种战争的办法如下：对义兵，应以礼相待，使之折服；对强兵，应以谦恭的心，使之折服；对刚兵，应以言辞说服之；对暴兵，应使用谋略摆平；对逆兵， 应使用权势慑服。”(6)
武侯问曰：“愿闻治兵、料人、固国之道。”
起对曰：“古之明王，必谨君臣之礼，饰上下之仪，安集吏民，顺俗而教，简寡良才，以备不虞。昔齐桓募士五万，以霸诸侯；晋文召为前行四万， 以获其志；秦缪置陷陈三万，以服邻敌。故强国之君，必料其民。民有胆勇气力者，聚为一卒。乐以进战效力，以显其忠勇者，聚为一卒。能逾高超远，轻足善走 者，聚为一卒。王臣失位而欲见功于上者，聚为一卒。弃城去守，欲除其丑者，聚为一卒。此五者，军之练锐也。有此三千人，内出可以决围，外入可以屠城矣。”
Lord Wu said:"I would like to hear your thoughts on managing troops, selecting talents, strengthening nation."
Wu Qi said:"From antiquity, enlightened rulers always make every effort to maintain propriety between themselves and their ministers, manifest the distinction on rank, allow the officials and people to settle into their respective positions that accord with their customs, select and recruit talents in order to prepare for the unexpected.
In the past Lord Huan of Qi, Lord Wen of Jin and Lord Mu of Qin summoned tens of thousands of men, thus they were able to achieve hegemony. Thus the ruler of a strong state must evaluate his people first. Those who have courage and strength, should be assembled into a unit. Those who take pleasure in advancing into battle and exerting their strength so as to manifest their loyalty and courage should be assembled into another unit. Those who are nimble and fleet should be assembled into another unit. Officials who have lost their position and are eager to make amends should be assembled into a unit. Those who have lost in war and want to eradicate their disgrace should be assembled into a unit. These five will serve to be the elite troops. With three thousands of such men, one can then break any encirclement or break into any cities."
Modern Chinese
武侯问吴起：“愿听您对掌握军队、选拔人才、巩固国家的看法。”吴起回答道：“古来英明的国君，必定谨守君臣之间的礼仪，要求上下阶级的分际，使官吏和人民各安其位、顺应风俗，并且选拔人才，应付突发事件。
春秋时代，齐桓公、晋文公、秦穆公都曾征募勇士好几万，因而称霸。强国的君主，一定先了解人民的实力，选拔人才加以活用。有胆识、有力气的 人，编委一队；乐于奋战，以表现忠勇精神的，编委一队；身手矫捷、能够越野的，编委一队；因故丢官去职，急于戴罪立功的，编委一队；曾经打败战，意图建功 雪耻的，编委一队。这五队，是军中精锐，有了如此三千人，作战时，如果被敌人围困，必可由内而出，突破重围；如果向敌人进攻，必可由外而入，攻掠城池。”
(7)
武侯问曰：“愿闻陈必定、守必固、战必胜之道。”
起对曰：“立见且可，岂直闻乎！君能使贤者居上，不肖者处下，则陈已定矣；民安其田宅，亲其有司，则守已固矣。百姓皆是吾君而非邻国，则战已胜矣。”
Lord Wu further inquired:"I would like to hear your views on making battle formations stable, defense impregnable and victory in battle certain."
Wu Qi replied:"What I am saying is not only for hearing, carrying them out would allow you to see immediate effect. If you have worthy men hold high positions and relatively less worthy men occupy low position, then your battle formations are stable. If the people settle down into their respective positions, respect their local authorities, then the defense is solid. When the people support the policies of their government and not concerned about those of other states, then in battle you will already be victorious."
Modern Chinese
武侯接着问：“请问使阵营安定、反防守坚固、作战必胜的方法。”吴起回答道：“这些方法岂止于说说听听而已，还可以立即见到成效。如果您能让有才能的人居于上位，而实力差的人置于下位，阵营便能安定；人民安居乐业，爱戴其官吏，防御便巩固；百姓支持政府所有措施，对邻国的施政不以为然，在战争中便稳操胜券。”
(8)
武侯尝谋事，群臣莫能及，罢朝而有喜色。起进曰：“昔楚庄王尝谋事，群臣莫能及，退朝而有忧色。申公问曰：‘君有忧色，何也？’曰：‘寡人闻之，世 不绝圣，国不乏贤，能得其师者王，得其友者霸。今寡人不才，而群臣莫及者，楚国其殆矣！’此楚庄王之所忧，而君说之，臣窃惧矣。”于是武侯有惭色。
There was once when Lord Wu was planning state affairs, none of his ministers could be equal to him. After dismissing the court, he wore a happy and satisfied look. Wu Qi saw this and said:"There was once, Lord Zhuang of Chu was planning state affairs with his ministers, he discovered that none of his ministers could equal his intelligence. After he had dismissed the court, he looked very troubled. Official Shen asked him:'Why does your lordship wore such troubled countenance?' Lord Zhuang replied:'I have heard that there are no lack of sages at any one time and there are no lack of talents in any states. Having them as teachers would allow one to achieve be king, while having them as friends would allow one to achieve hegemony. Now I am not talented, yet none of my ministers are equal to me. Our state is in deep trouble!' Lord Zhuang was troubled by this but my Lordship seem to be pleased with it. This worries me."
After hearing this, Lord Wu immediately felt embarrassed.
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Modern Chinese
武侯有一次召集大臣们，讨论国事，群臣所提出的意见都比不上武侯本身的想法。散会后，武侯显得很得意。吴起看到此情形，便对武侯说：“从前楚庄王也曾召集群臣商讨国事，群臣意见都不及他。会议结束后，楚庄王愁眉不展。楚国达夫申公问他为何心 事重重。楚庄王回答道：‘我曾经听说过，任何时代都有圣人，任何国家都有贤才。以他们为师，可以成王；与他们为友，可以称霸。如今我能力薄弱，而诸位大臣 竟然比不上我，楚国前途堪忧。’楚庄王为此烦忧，而您却反而得意。这令臣俱之。”
武侯听到后，感到羞愧万分。
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